CHAPTER IV DATA ANALYSIS in This Chapter, the Researcher Is Going To
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CHAPTER IV DATA ANALYSIS In this chapter, the researcher is going to give some analysis of the Slametan Ritual, especially Nyadran Ritual that was conducted on 1st May 2019. The origin word of ritual is come from the Latin word ritualis, from ritus. Ritual is a kind of statements, beliefs, legends, customs, information, etc., that been handing down from one generation to the next generation, especially by word of mouth or by practice, or something that is handed down, a long-established or inherited way of thinking or acting (Green, 1997). A tradition is a belief or behavior passed down within a group or society with symbolic meaning or special significance with origins in the past (Green, 1997). The origin of the word tradition is from the Latin word trāditiō or in English meaning to transmit, to hand over, to give for safekeeping (Douglas, 2010). It can be assumed that traditions own ancient history. Traditions have been inherited from one generation to the next generation on purpose, whether that is political or cultural, over short periods (Geertz, 1973). Ritual tradition is an inherited, established, or customary pattern of thought, action, or behavior, as a religious practice or a social custom (Green, 1997). One example of ritual tradition discussed here is the Javanese Slametan, which practiced from one generation to the next generation by the Javanese people in Diwak Village. To answer the problem formulation number one, what is Slametan in the Nyadran Ritual and how to conduct it, here will be discussed in the first part. The first part would be about what Slametan is and what Slametan in Nyadran Ritual is. To answer the problem formulation number two, how Slametan in Nyadran Ritual is conducted, here will be discussed in the second part. The second part would be explained about what are component needed to conduct the ritual. To answer the problem formulation number two, what are the functions of Slametan in Nyadran Ritual for Javanese people in Diwak Village community, here will be answered in the third part. There will be explained that there are five functions of Nyadran Ritual in Diwak Village. 4.1.Slametan In Nyadran Ritual The origin of the word Slametan is from Javanese word slamet that is adapted from the Arabic word salam or in English meaning is safe. It refers to a peaceful state of equanimity, in which nothing will happen (Geertz, 1973). Slametan is not only a ritual but it is also an identity for Javanese people. Identity may be described as “the state or fact of being the same one, the state or fact of remaining the same one, as under varying aspects or conditions; the condition of being oneself or itself, and not another; the condition or character that distinguishes a person or a thing” (Webster, 1985). Identity can also be equated to “distinctiveness, existence, individuality, oneness, particularity, personality, self, selfhood, singularity, uniqueness; sameness, unity”. Javanese Slametan is considered as a distinctive and unique socio-religious ritual as practiced by the Javanese. Moreover, Javanese Slametan is a traditional media which identifies to express their spiritual and social life. As a traditional media, Slametan integrates and harmonizes Javanese communities as collectivities(Kistanto, 2016). From the research that was conducted by the researcher on May 1st, 2019, the researcher found that Slametan has a very meaningful value for people in Diwak Village’s life. According to the interview to Diwak villager, MrsWaromi: Slametan ki ritual kanggo golek slamet. Slametan kui minongko ngirim kanggo arwahe leluhure dhewe. Wong jaman biyen ana sik takon, lha sak lebar sewu dina ki leluhure awake e dhewe le maem piye? Lha le maem ya pendhak slametan neng sasi Ruwah karo sadranan kui leluhure le padha mulih maem. Slametan ki minongko caos dedaharan leluhure awake dhewe sing wis dadi badan alus sing wis dadi roh halus, karo ndongakke sing ning alam donya ben padha bagas waras slamet. Le padha nyambut gawe paring kesehatan kekuatan isa neruske pasujarahane nenek moyange awake dhewen ganti sak piturute. Or in English meaning Slametan is a ritual to find salvation. It means people pray for blessing from the spirit of their ancestors who have passed away. Old Javanese people believe that by conducting Slametan, they share the food to their ancestors because they believe if the spirits of their ancestors who have passed away always come when people conducting Slametan or Sesajen. Besides, they pray for the health, wealth of their posterity in order they will keep maintaining the ancestors’ cultures.” It can be interpreted that Javanese people in Diwak Village still believe in the existence of the spirit of their ancestors who have passed away. Diwak villagers show their filial piety to the spirit of their ancestors by conducting Slametan. They believe by conducting Slametan they can share food that they usually call it Sesajen which means an offering to their ancestors. In other words, based on Green (1997) theory, Slametan in Diwak Village is a behavior of Javanese people in Diwak Village as a religious practice or a social custom of people who live there. From the research that was conducted by the researcher on May 1st, 2019, the researcher got that there are some components needed to conduct Slametan as bellow: Tumpeng Tumpeng is rice with a cone shape. To conduct Slametan, Javanese people must prepare a Tumpeng, as a symbol of their respect to the Almighty God. The round shape at the bottom is an image of the whole entire of plural Javanese people in Diwak Village that are still integrated as a circle. The one spot on the top of the Tumpeng is an image that above there is one Almighty God. In other words, the cone shape of Tumpeng illustrates the prayers of the entire community only focused on one God, and that amid various kinds of people, the people in the village of Diwak are worshiping at the same God. Picture 1. Tumpeng Ambeng Ambeng has a low tube shape and the top side is flat. The origin word of Ambeng is from the word ngambeeng which means prihatin or life in concern. Ambeng is a symbol of the sadness of the people left behind when their family member has passed away. Picture 2. Ambeng Golong Golong has a low tube shape and the top side is flat. The difference is that Golong is smaller than Ambeng. On the Bancak1 there are usually not only one but there are ten Golong. The rice formed by Golong illustrates community harmony. Picture 3. Golong 1 A plate from bamboo ranged into square and flat as a plate to put tumpeng, golong and ambeng when genduren. Ingkung Ingkung is a whole chicken cooked with Javanese seasoning. The position of the chicken resembles those who are meditating or praying. It means Javanese people conduct Slametan as an expression of their devotion to the Almighty God and they try to figure it out with Ingkung. Picture 4. Ingkung Jajan Pasar/ Tukon Pasar Pasar or Jajan Pasar in English meaning is food that is brought from the market. Tukon Pasar or Jajan Pasar consists of fruit like Banana, Salaka, Small Apple, Sawo, etc. Besides, Jajan Pasar also consists of some traditional cake-like Kue Apem, Kue Putu, etc., Jajan Pasar is a symbol of blessing, which means when Javanese people go to market (or go anywhere), they are always blessed. By the researcher’s interpretation to the meaning of Jajan Pasar, the researcher find that the reason why Jajan Pasar means a blessing is because when Javanese people go to the market and buy Jajan Pasar, then she ( because for Javanese people, usually who go to the market is the housewife) goes back to her home with those Jajan Pasar it means she is blessed. Picture 6. Jajan Pasar Menyan/ kemenyan Whenever Javanese people conducting Slametan or Sesajen, they always burn Kemenyan as one of the components that they cannot miss. Kemenyan is the sap of the incense tree. In the industrial, Kemenyan is used as the raw material to make perfume and in daily life of Javense people as the mixtures for cigarettes and Sesajen. When Kemenyan is burned, it produces smoke and the smell is so unique. Javanese people believe that in the manner of the burning Kemenyan, their prayers will arrive unto god with the smoke that rising into the sky with the smell. Picture 7. Menyan / Kemenyan From the research, the researcher got that Slametan becomes a part of life for Javanese people in Diwak village. Diwak Villagers conduct Slametan in their life circle. Based on the interview to Waromi the researcher got that Slametan is conducted once in month, in Ruwah and before Ied (even though the majority population of Diwak Villager are Catholic they still celebrate Ied Adha or Lebaran), to celebrate the birth, in the circumcision event, in the wedding ceremony, when someone dead since day 1, 3day, 7days, 40days, 100days, 1 year, 2 years (nenger), 1000 days and continued every geblag or the day when someone died. What was said by Waromi is matching with Geertz, (1973) theory that categorizes Slametan into four main types: 1. First, those relating to the crises of life, such as birth, circumcision, marriage, and death. 2. Second, those associated with events of the Islamic calendar 3. Third, the bersih désa (cleaning the village), concerned with the social integration of the village. 4. Forth, those held irregularly depending on unusual occurrences: departing for a long trip, moving residence, changing personal names, illness, sorcery, and so on Related to 4 types of Slametan by Geertz, Nyadran Ritual in Diwak Village that will be discussed here comes under the first type.